Exegetical and Hermeneutical Commentary of Isaiah 2:3
And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
3. The conflux of nations explained by the desire, everywhere expressed, to know and practise the ways of Jehovah. Cf. Zec 8:20-21. and he will teach us and we will walk ] Or that He may teach us and that we may walk. The verb for “teach” is that from which the noun “ Trh ” (Isa 1:10) is derived; hence the instruction must be conceived as communicated through the agency of prophets like Isaiah. of his ways ] The preposition has a partitive sense (cf. Psa 94:12): “somewhat of his ways”; each people receiving such direction as is adapted to its peculiar circumstances. The “ways” and “paths” of Jehovah, denoting the revealed principles and maxims of religion and ethics, are figures too frequent in the O.T. to need detailed references.
for out of Zion Jerusalem ] These may be either words of the prophet, looking into the future, or of the peoples themselves as they exhort one another to go up to Jerusalem. In the latter case the verbs should be rendered in the present tense. the law ] i.e. “ Trh.” See on Isa 1:10.
Fuente: The Cambridge Bible for Schools and Colleges
And many people shall go – This denotes a prevalent desire to turn to the true God, and embrace the true religion. It is remarkable that it speaks of an inclination among them to seek God, as if they were satisfied of the folly and danger of their ways, and felt the necessity of obtaining a better religion. In many cases this has occurred. Thus, in modern times, the people of the Sandwich Islands threw away their gods and remained without any religion, as if waiting for the message of life. Thus, too, the pagan not unfreguently come from a considerable distance at missionary stations to be instructed, and to receive the Bible and tracts. Perhaps this is to be extensively the mode in which Christianity is to be spread. God, who has all power over human hearts, may excite the pagan to anxious inquiry; may show them the folly of their religion; and may lead them to this preparation to embrace the gospel, and this disposition to go and seek it. He has access to all people. By a secret influence on the understanding, the heart, and the conscience of the pagan, he can convince them of the folly of idolatry and its vices. He can soften down their prejudices in favor of their long-established systems; can break down the barriers between them and Christians; and can dispose them to receive with joy the messengers of salvation. He can raise up, among the pagan themselves, reformers, who shall show them the folly of their systems. It cannot be doubted that the universal triumph of the gospel will be preceded by some such remarkable preparation among the nations; by a secret, silent, but most mighty influence from God on the pagan generally, that shall loosen their hold on idolatry, and dispose them to welcome the gospel. And the probability that this state of things exists already, and will more and more, should be an inducement to Christians to make more vigorous efforts to send every where the light of life.
He will teach us of his ways – He will make us acquainted with his will, and with the doctrines of the true religion.
For out of Zion – These are the words of the prophet, not of the people. The prophet declares that the law would go from Zion; that is, Zion would be the center from which it would be spread abroad; see the note at Isa 1:8. Zion is put here for Jerusalem, and means that the message of mercy to mankind would be spread from Jerusalem. Hence, the Messiah commanded his disciples to tarry in Jerusalem until they should be endued with power from on high. Luk 24:49. Hence, also, he said that repentance and remission of sins should be preached among all nations, beginning at Jerusalem – perhaps referring to this very passage in Isaiah; Luk 24:47.
The law – This is put here for the doctrines of the true religion in general. The law or will of God, under the reign of the Messiah, would proceed from Zion.
The word of the Lord – The message of his mercy to mankind; that which he has spoken respecting the salvation of men. The truth which is here taught is, that Zion or the church is the source of religious truth, and the center of religious influence in the world. This is true in the following respects:
(1) Zion was the source of religious truth to the ancient world. Knowledge was gained by travel; and it is capable of about as clear demonstration as any fact of ancient history, that no inconsiderable part of the knowledge pertaining to God in ancient Greece was obtained by contact with the sages of distant lands, and that the truths held in Zion or Jerusalem thus radiated from land to land, and mind to mind.
(2) The church is now the center of religious truth to the world around it.
(a) The world by its philosophy never originates a system of religion which it is desirable to retain, and which conveys any just view of God or the way of salvation.
(b) The most crude, unsettled, contradictory, and vague opinions on religion prevail in this community called the world.
(c) If in this community there are any opinions that are true and valuable, they can in most instances be traced to the church. They are owing to the influence of the pulpit; or to an early training in the Bible; or to early teaching in the Sabbath-school, or to the instructions of a pious parent, or to the general influence which Christianity exerts on the community.
(3) The church holds the power of reformation in her hands, every cause of morals advancing or retarding as she enters into the work, or as she withdraws from it.
(4) The pagan world is dependent on the church for the knowledge of the true religion. There are no systems of truth that start up on a pagan soil. There is no elastic energy in a pagan mind. There is no recuperative power to bring it back to God. There is no advance made toward the truth in any pagan community. There is no well-spring of life to purify the soul. The effect of time is only to deepen the darkness, and to drive them farther from God. They only worship mere shapeless blocks; they bow down before worse looking idols; they enter less elegant and more polluted temples. The idols of the pagan are not constructed with half the skill and taste evinced two thousand years ago; nor are their temples built with such exquisite art. No idol of the pagan world now can compare with the statue of Minerva at Athens; no temple can be likened to the Parthenon; no sentiment of paganism in China, India, or Africa, can be compared with the views of the sages of Greece. The pagan world is becoming worse and worse, and if ever brought to better views, it must be by a foreign influence; and that influence will not go forth from philosophy or science, but from the church. If light is ever to spread, it is to go forth from Zion; and the world is dependent on the church for any just knowledge of God and of the way to life, The law is to go forth from Zion; and the question whether the million of the human family are to be taught the way to heaven, is just a question whether the church can be roused to diffuse abroad the light which has arisen on her.
Fuente: Albert Barnes’ Notes on the Bible
Isa 2:3
Come ye, and let us go up to the mountain of the Lord
Many people
For people read peoples.
So ver.
4. (A. B. Davidson, LL. D.)
Desire for spiritual instruction
What I intend is to make use of the words as they express a sincere desire in many people of being better informed in the mind and will of God, by some particular revelation from Himself than they could be by the mere natural light of their own minds, reflecting only upon the general works of creation and providence.
I. EVERY RATIONAL MAN, WHO BELIEVES A GOD AND A PROVIDENCE GOVERNING THE WORLD, IS UNDER A NATURAL OBLIGATION TO INQUIRE WHETHER GOD HAS MADE ANY PARTICULAR REVELATION OF HIS WILL TO MEN, WHICH THEY ARE ANY WAY CONCERNED TO TAKE NOTICE OF.
II. WHOEVER SERIOUSLY MAKES THIS INQUIRY, WILL FIND IT REASONABLE TO CONCLUDE THAT SOME REVELATION MAY JUSTLY BE EXPECTED FROM GOD, CONSIDERING THE GENERAL STATE OF MANKIND.
1. In the nature of things, there is no impossibility that God should make a particular revelation of His will to men. That God should communicate His will to men in a particular manner, implies nothing contradictory, either to the nature of man or God. For if we believe that God is the Maker of mankind, and that from Him they received their reason and understanding, then it is unreasonable to suppose that the mind of man is incapable of receiving any impression of revelation or instruction from the Supreme mind, only because that Supreme mind is of an invisible nature. And it is yet much more unreasonable to suppose any incapacity in the Divine Being, of making such discovery of His will to the mind of man, as His wisdom sees fit; for this would, in effect, be to deny the perfection of His nature, and to make him a Being not acting freely but by necessity, without liberty or choice and this in the end comes to the same thing as denying His Being altogether.
2. Considering our natural notions of the goodness of God, there is no reason to think it incredible that He should at some time or other make such discovery of His will.
3. Considering the general condition of mankind, such revelation is by no means unnecessary.
(1) It is evident, that there is a surprising corruption in human nature; that the generality of men have hardly ever attended duly, at any time, to the natural dictates of their own reason. But much the greater part have shewn themselves more prone to extinguish than to improve the light of reason.
(2) Suppose they had really known the true state of their own case, yet the true cure for it was more than human power or skill could effect. Some of them had recourse to philosophy. But the disease was too inveterate and epidemical to be cured by so weak a medicine.
(3) Supposing the philosophers had been really designed to reform the morals and religion of mankind, they were not sufficiently qualified for such an undertaking, because they them selves were ignorant of many things necessary for it. As they knew not the first cause of the corruption of human nature, so they could know nothing of Gods design in suffering it, nor of the scheme and order of His providence, by which He designed to conduct mankind out of it, into a more perfect and happy state than that from which they had fallen.
(4) In matters of religion, which, naturally, have the greatest influence over the mind of man, and which therefore ought to be under the best and truest direction of all others, they were still more deficient than in anything else. When mankind had once generally fallen from the worship of the one true God, they sunk, by degrees, into the most brutal superstition and idolatry.
(5) Divers of the wisest philosophers did themselves confess that they wanted a Divine revelation to set them right, even in matters which were of the utmost consequence.
(6) Such men as now think that no revelation was ever necessary, but that the want of it might always have been sufficiently supplied by the use of human reason alone, do not state the matter fairly; because they confound part of that light which we insensibly receive by the revelation of the Gospel, with that light of nature which men had before it: that is, they do not distinguish between those notions which the mere heathen world were in possession of before, and those which they attained to after the preaching of the Gospel.
III. IF THIS BE SO, THEN IT IS EVERY MANS DUTY TO USE ALL THE PROPER MEANS HE CAN TO FIND OUT WHAT IS TRUE REVELATION AND WHAT IS ONLY PRETENDED. (R. Boyle.)
Let us go up
Those that are entering into covenant and communion with God themselves should bring as many as they can along with them. (M. Henry.)
He will teach us of His ways
The ways of God
By the ways of God may be meant–
1. His purposes and counsels, so far as are proper and necessary for His servants to be acquainted with, in order to promote their happiness and salvation.
2. His providential dispensations, so far as is consistent with their duty and interest to know them. That they may understand the loving kindness of the Lord.
3. The ministration of His Spirit and the way of salvation, by which the manifold wisdom of Jehovah is admirably displayed. These are, with great propriety, called the ways of God, as He points them out to us in His Word, and as they are intended to conduct to the enjoyment of Him in the land of everlasting upright ness. (R. Macculloch.)
And we will walk in His paths
Walking in Gods paths
The resolution before us–
1. Plainly implies a free choice of the precepts of the Gospel, in preference to all other ways, and in opposition to every kind of compulsion whatever.
2. It includes a fixed purpose of heart, a firm determination, to cleave unto the Lord, notwithstanding every difficulty and discouragement that may lie in the way.
3. And as walking is an uniform, progressive motion, it comprehends a constant, persevering progress in the good ways of the Lord, wherein they are instructed. (R. Macculloch.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. To the house] The conjunction vau is added by nineteen of Kennicott’s, thirteen of De Rossi’s MSS., one of my own, and two editions, the Septuagint, Syriac, Vulgate, Arabic, and some copies of the Targum; AND to the house. It makes the sentence more emphatic.
He will teach us of his ways] Unless God grant a revelation of his will, what can we know?
We will walk in his paths] Unless we purpose to walk in the light, of what use can that light be to us?
For out of Zion shall go forth the law] In the house of God, and in his ordinances only, can we expect to hear the pure doctrines of revelation preached.
1. God alone can give a revelation of his own will.
2. We must use the proper means in order to know this will.
3. We should know it in order to do it.
4. We should do it in order to profit by it.
5. He who will not walk in the light when God vouchsafes it, shall be shut up in everlasting darkness.
6. Every man should help his neighbour to attain that light, life, and felicity: “Come ye, and let us walk in the light of the Lord.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Shall go; shall not only have some weak desires of going, but shall be ready to take pains, and shall actually go. And say; such shall be their zeal, that they shall not only go themselves, but shall persuade and press others to go with them.
We will walk in his paths; they show the truth of their conversion by their hearty desire to be structed in the way or method of worshipping and serving God acceptably, and by their firm purpose of practising the instructions given to them. For: this last clause contains the reason why the people should be so forward to go, and to invite others to go with them; and they may be the words either of the people, continuing their speech; or of the prophet, now returning to speak in his own name.
The law; the new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it than the old law did.
The word of the Lord from Jerusalem: for the accomplishment of this promise, see Luk 24:47; Act 1:8; Rom 10:18.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. If the curse foretold againstIsrael has been literally fulfilled, so shall the promised blessingbe literal. We Gentiles must not, while giving them the curse, denythem their peculiar blessing by spiritualizing it. The Holy Ghostshall be poured out for a general conversion then (Jer 50:5;Zec 8:21; Zec 8:23;Joe 2:28).
from Jerusalem (Lu24:47) an earnest of the future relations of Jerusalem toChristendom (Rom 11:12; Rom 11:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And many people shall go and say,…. This is a prophecy of the numerous conversions among the Gentiles in the latter day, and agrees with Zec 8:20 and even the author of the old Nizzachon p interprets it of the gathering of the people to the Messiah.
Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; the church of Christ, so called;
[See comments on Isa 2:2]. This expresses the concern that truly gracious souls have for the house of God, and his worship in it; they go up to it, considering it both as their duty and their privilege; and which they do frequently and constantly, with much spiritual pleasure, though sometimes with difficulty, finding their account in it, and knowing it is for the glory of God; and not content with so doing themselves, they encourage others to do so likewise; either professors of religion with them, who are negligent and backward through a spirit of slumber and slothfulness on them; through lukewarmness, coldness, and leaving their first love; through an over love to the world, and the things of it; and through a vain conceit of themselves, as being as knowing as their teachers, or wiser than they: or else such who have made no profession, who are quite ignorant of divine things, these they endeavour to bring with them, out of love to their souls, that they may be under the means of grace, in order to their conversion; and such as are inquiring the way to Zion, with their faces toward it, these they encourage to join with them in holy fellowship; and in all they set an example by a constant attendance themselves; they do not stir them up to go alone, either one or other, but propose to go with them. See Ps 122:1
and he will teach us of his ways: that is, the Lord the God of Jacob, the covenant God and Father of his church and people, who often in this prophecy go by the name of Jacob; he is the teacher, and there is none teacheth like him; and happy are they who are taught of God, and who have heard and learnt of the Father, and come to Christ: he taught men by his Son, when here on earth; who was a teacher that came from God, taught the way of God in truth, and with authority, as the Scribes and Pharisees did not: and then by his Spirit, sent after him to teach all things, and bring all things to remembrance; and since by his apostles and ministers, who have gifts, and a commission to teach men; though all human teachings are of no avail, without a divine blessing, unless accompanied with the anointing, which teacheth all things; and which will be abundantly bestowed in the latter day, when all the children of Zion, and that come to the house of the Lord, will be taught of God. Kimchi says, the teacher here is the King Messiah; the “us” to be taught are Gentiles, aliens from the commonwealth of Israel, and strangers to the covenants of promise, whom Christ, under the Gospel dispensation, has given his ministers a commission to teach; and here design such as are humble souls, and sensible of their ignorance, and who know something of Christ, and believe in him; yet, as they know but in part, they desire to know more. The things taught them are the “ways” of the Lord; his ways of love, grace, and mercy, in the salvation of men; the steps he took in eternity towards it, by consulting and contriving the best method of it, forming it in his Son, and agreeing with him in covenant about it, and choosing the persons in him he designed to save: and also his goings forth in time, by sending his Son into this world, to obtain salvation for them, and his Spirit into their hearts, to apply it to them; likewise the ways which he prescribes and directs his people to walk in, such as the ordinances of the Gospel, and every path of duty: and the place where these are taught is the church of God, and to this school all that desire to learn should go; and there is ever something more and more of these ways to be learnt; for they are not all learnt at once, only part of his ways; and it is but a small portion, we know of these in the present state, which God has taken in order to bring about our salvation.
And we will walk in his paths; in Christ, the way, by faith, and in all his ordinances and paths of duty, according to the rule of his word; in imitation of him, and as he walked; in a dependence on his wisdom, grace, and strength, continuing therein; for walking is a progressive motion, and designs a series and course of obedience and perseverance in it:
for out of Zion shall go forth the law, and the word of the Lord from Jerusalem; by which is meant the law or doctrine of the Messiah, Isa 42:4 for the Hebrew word signifies any doctrine, and so the evangelical one, the law or doctrine of faith, of justification by faith in Christ’s righteousness, Ro 3:27 together with all other doctrines of the same kind; called the “word of the Lord”, which the Lord Christ is the author, preacher, sum, and substance of; the word of righteousness, peace, reconciliation, life, and salvation by him. This first began according to his commission and direction to be preached at Jerusalem, and from thence it went forth into all the world; and it is in Zion, in the church of God, it is now preached, and will be more clearly and fully in the latter day; and so is an argument and an encouraging reason to engage persons to go up thither and hear it.
p Apud Wagenseil. Tela ignea, p. 29.
Fuente: John Gill’s Exposition of the Entire Bible
“And peoples in multitude go and say, Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob; let Him instruct us out of His ways, and we will walk in His paths.” This is their signal for starting, and their song by the way (cf., Zec 8:21-22). What urges them on is the desire for salvation. Desire for salvation expresses itself in the name they give to the point towards which they are travelling: they call Moriah “the mountain of Jehovah,” and the temple upon it “the house of the God of Jacob.” Through frequent use, Israel had become the popular name for the people of God; but the name they employ is the choicer name Jacob, which is the name of affection in the mouth of Micah, of whose style we are also reminded by the expression “many peoples” ( ammim rabbim ). Desire for salvation expresses itself in the object of their journey; they wish Jehovah to teach them “out of His ways,” – a rich source of instruction with which they desire to be gradually entrusted. The preposition min (out of, or from) is not partitive here, but refers, as in Psa 94:12, to the source of instruction. The “ways of Jehovah” are the ways which God Himself takes, and by which men are led by Him – the revealed ordinances of His will and action. Desire for salvation also expresses itself in the resolution with which they set out: they not only wish to learn, but are resolved to act according to what they learn. “We will walk in His paths:” the hortative is used here, as it frequently is (e.g., Gen 27:4, vid., Ges. 128, 1, c), to express either the subjective intention or subjective conclusion. The words supposed to be spoken by the multitude of heathen going up to Zion terminate here. The prophet then adds the reason and object of this holy pilgrimage of the nations: “For instruction will go out from Zion, and the word of Jehovah from Jerusalem.” The principal emphasis is upon the expressions “from Zion” and “from Jerusalem.” It is a triumphant utterance of the sentiment that “salvation is of the Jews” (Joh 4:22). From Zion-Jerusalem there would go forth thorah, i.e., instruction as to the questions which man has to put to God, and debar Jehovah, the word of Jehovah, which created the world at first, and by which it is spiritually created anew. Whatever promotes the true prosperity of the nations, comes from Zion-Jerusalem. There the nations assemble together; they take it thence to their own homes, and thus Zion-Jerusalem becomes the fountain of universal good. For from the time that Jehovah made choice of Zion, the holiness of Sinai was transferred to Zion (Psa 68:17), which now presented the same aspect as Sinai had formerly done, when God invested it with holiness by appearing there in the midst of myriads of angels. What had been commenced at Sinai for Israel, would be completed at Zion for all the world. This was fulfilled on that day of Pentecost, when the disciples, the first-fruits of the church of Christ, proclaimed the thorah of Zion, i.e., the gospel, in the languages of all the world. It was fulfilled, as Theodoret observes, in the fact that the word of the gospel, rising from Jerusalem “as from a fountain,” flowed through the whole of the known world. But these fulfilments were only preludes to a conclusion which is still to be looked for in the future. For what is promised in the following v. is still altogether unfulfilled.
Fuente: Keil & Delitzsch Commentary on the Old Testament
3. And many people shall go In the former verse he had slightly noticed the reason why Mount Zion would hold so high a rank. It was because all nations would flow to it, as if the rivers were overflowing through the great abundance of waters. He now makes the same statement, and assigns the reason; for it might be asked why various nations flocked to it in crowds from distant lands. He says, therefore, that the desire of serving God was their motive.
The word רבים, ( rabbim,) many, implies a contrast; for it means that there will not be, as formerly, but one nation which devotes itself to the worship of the true God, but that those who formerly were strangers and foreigners (Eph 2:19) will come into the same agreement with them about religion; as if he had said that the Church, which had formerly been, as it were, shut up in a corner, would now be collected from every quarter. By the word many he meant various; for unquestionably he did not intend to weaken the force of what he had said a little before about all nations. Now, though this was never fulfilled, that the nations of the whole world, each of them leaving their native country, made a journey into Judea; yet, because the doctrine of the gospel, by which God hath gathered to himself a Church indiscriminately out of all nations, proceeded from Mount Zion, he justly says that they will come to it who having, with one consent of faith, embraced the covenant of eternal salvation, have been united into one Church. We must also observe the harmony between the figures of the law and that spiritual worship which began to be introduced at the coming of Christ.
And shall say, Come By these words he first declares that the godly will be filled with such an ardent desire to spread the doctrines of religion, that every one not satisfied with his own calling and his personal knowledge will desire to draw others along with him. And indeed nothing could be more inconsistent with the nature of faith than that deadness which would lead a man to disregard his brethren, and to keep the light of knowledge choked up within his own breast. The greater the eminence above others which any man has received from his calling so much the more diligently ought he to labor to enlighten others.
This points out to us also the ordinary method of collecting a Church, which is, by the outward voice of men; for though God might bring each person to himself by a secret influence, yet he employs the agency of men, that he may awaken in them an anxiety about the salvation of each other. By this method he likewise strengthens their mutual attachment, and puts to the test their willingness to receive instruction, when every one permits himself to be taught by others.
Next Isaiah shows that those who take upon them the office of teaching and exhorting should not sit down and command others, but should join and walk along with them as companions; as we see that some men are very severe instructors, and eager to urge others forward, who yet do not move a step. But here believers, instead of addressing to their brethren the command, Go up, rather lead the way by their own example. This is the true method, therefore, of profitable teaching, when, by actually performing what we demand, we make it evident that we speak with sincerity and earnestness.
And he will teach us in his ways (36) He shows, first, that God cannot be worshipped aright until we have been enlightened by doctrine; and, secondly, that God is the only teacher of the Church, on whose lips we ought to hang. Hence it follows that nothing is less acceptable to God than certain foolish and erring services which men call devotion and likewise, that though he employs the agency of men in teaching, still he reserves this as his own right, that they must utter nothing but his word. Had this rule been followed by those who called themselves teachers of the Church religion would not have been so shamefully corrupted by a wide and confused diversity of superstitions. Nor is it possible that we shall not be carried away into various errors, where we are tossed about by the opinions of men. Justly therefore, does Isaiah, when he claims for God alone the power and authority to teach the Church, shut the mouths of all mortals; so that the office of teaching is committed to pastors for no other purpose than that God alone may be heard there. Let those who wish to be reckoned ministers of Christ allow themselves to be regulated by this statement, that they may take nothing away from his authority.
The Hebrew words ויורנו מדרכיו ( veyorenu midderachaiv) may be literally rendered, he will teach us OF his ways; which means, “He will show us what his ways are,” or, he will set before us his ways for a perfect instruction.
Next he adds obedience, we will walk in his paths, by which he points out both the object and the result; for the instruction which is delivered to us from the mouth of the Lord is not mere speculation, but directs the course of our life, and leads us to obey him. But we ought also to observe, that the commandments of God are called ways and paths, in order to inform us that they go miserably astray who turn aside from them in the smallest degree. Thus every kind of unlawful liberty is restrained, and all men, from the least even to the greatest, are enjoined to observe this rule of obedience, that they keep themselves within the limits of the word of God.
For out of Zion shalt go forth the law This is an explanation of the former verse, in which he said that Mount Zion will be placed above all mountains; that is, that she will be raised to the highest pitch of honor, when she shall become the fountain of saving doctrine, which shall flow out over the whole world. He calls it the law; but we have elsewhere spoken of the derivation and meaning of this word; for תורה ( torah) means instruction, and the most complete of all kinds of instruction is contained in the law. He speaks, therefore, after the manner of the prophets; for since the rule of godliness was to be obtained from the law, they were wont, by a figure of speech, (synecdoche,) in which a part is taken for the whole, to include under the word law all the instruction which God has given; just as under the word altar they include the whole worship of God.
Now, since we know that this prediction was fulfilled, when the preaching of the gospel began at that very place, (for Christ first taught at Jerusalem, and afterwards his doctrine was spread throughout the whole world,) we must not take the word law in a limited sense; for at that time, as to its figures and bondage, it was rather abolished. (Luk 2:46; Mar 16:10; Eze 47:1; Luk 24:47.) Hence we conclude that the term is applied, without limitation, to the word of God. And when the prophets say that waters will spring out of the temple to water the whole world, (Eze 47:1,) they express metaphorically what Isaiah lays down in plain language; namely, that the source of saving doctrine will be from that place; for out of it the apostles and other teachers spread the gospel through the whole world.
We must observe the reason why the Prophet made these statements. It was, that he might fortify the godly against various changes, which otherwise, on manifold occasions, might have crushed their minds; and therefore it was of great importance to provide against offenses, and to fortify the minds of the godly. “Whatever may be the condition of your affairs, and though you should be oppressed by afflictions on all sides, still continue to cherish this assured hope, that the law will go forth out of Zion, and the word of the Lord from Jerusalem; for this is an infallible decree of God, which no diversity or change of events will make void.”
How much the godly needed this consolation may be easily inferred from the course of events which immediately followed; for when Judea had been forsaken, the temple destroyed, the worship of Goal overturned, and the comely order of the Church utterly defaced while tyranny became more and more oppressive, it was natural that their minds should be discouraged, and that all hope should be thrown away. On the other hand, after the return of the Jews from Babylon, when dreadful superstitions gradually obtained prevalence, and the priests, instead of discharging their office in a lawful manner, grasped at wicked tyranny, what else could have occurred to the minds of the goodly than that religion had fallen into neglect, and that the worship of Goal was entirely laid aside, if they had not been supported by this promise? For there can be no doubt that this temptation, which arose out of internal vices, was more injurious than their banishment into Babylon. So long as they were exiles, they had at least prophets, by whose instruction they were encouraged; but in that state of corruption the good effect of instruction had been lost, and no regard was paid to religion or godliness. But by the aid of this prediction alone the Lord granted to them the support which they needed. For why had the law, which God appeared to have consecrated for himself in his own habitation, been thrown down and basely trampled under foot? Who, then, would have thought not only that it would have a place there, but that it would also reign in all foreign places, and in the most distant regions? On the other hand, the Prophet declares not only that the law will remain in its place, but that it will travel further; by which he means that it will not be confined within its former boundaries, for it will be proclaimed to the Gentiles without distinction.
And undoubtedly this had very great authority and weight with the Apostles, when they knew that they were appointed to perform those things which are here promised. Otherwise they would never have had courage enough to venture to undertake the office, and, in short, would not have been able to endure the burden, especially when the whole world furiously opposed them. But they knew that he by whom this had been promised, and from whom they had received authority to deliver this message, would easily remove every obstacle. It ought also to be observed that we obtain from it a strong confirmation of our faith, when we learn that the doctrine of the gospel came forth out of Zion; because we thence conclude that it is not new, or lately sprung up, but that it is the eternal truth of God, of which a testimony had been given in all ages before it was brought to light.
We also infer that it was necessary that all the ancient ceremonies should be abolished, and that a new form of teaching should be introduced, though the substance of the doctrine continue to be the same; for the law formerly proceeded out of Mount Sinai, (Exo 19:20,) but now it proceeded out of Zion, and therefore it assumed a new form. Two things, therefore, must be observed; first, that the doctrine of God is the same, and always agrees with itself; that no one may charge God with changeableness, as if he were inconsistent; and though the law of the Lord be now the same that it ever was, yet it came out of Zion with a new garment; secondly, when ceremonies and shadows had been abolished, Christ was revealed, in whom the reality of them is perceived.
(36) And he will teach us his ways. — Eng. Ver.
Fuente: Calvin’s Complete Commentary
(3) Many people shall go and say . . .What was precious to the prophets heart was the thought that these pilgrims from afar would not come as with a formal worship like that of Isa. 1:10-15, but, like the queen of Sheba (1Ki. 10:1-10), as seekers after truth, desiring to be taught. (Comp. Isa. 60:3.) The ways and the paths are the great laws of righteousness, which lead to the eternal life. The verb for teach is the root of the Hebrew for law, as the teaching of Jehovah.
Shall go forth the law . . .In the preaching of the Christ, in the mission of the Twelve, in the whole history of the Apostolic Church, we have, to say the least, an adequate fulfilment of the promise. The language of St. Paul, however, suggests that there may be in the future a yet more glorious mission, of which Jerusalem shall once more be the centre (Rom. 11:12-15).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Shall go and say With missionary zeal they shall in multitudes gather other multitudes to be taught.
Mountain of the Lord Zion again, where Jehovah dwells.
The house Jacob Second phrase, more familiar than the first, and so explains the first. See Psa 20:1.
Of his ways “Of” is loosely partitive. We can know only in part, (1Co 13:1,) yet sufficient to walk in God’s “ways” and be saved.
The law The true religion as a rule of duty.
Word of the Lord The true religion as a revelation.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
Ver. 3. And many people shall go and say, &c. ] See Trapp on “ Mic 4:2 “ where we shall find that that prophet hath the same words with this . So hath Obadiah the same with Jeremiah, St Mark with St Matthew, St Jude with St Peter, the blessed Virgin in her Magnificat with holy Hannah in her Canticle, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
people = peoples.
go up. Note the Figure of speech Zeugma. The second verb must be supplied (enter into).
to the house = “[and enter] into the house”, &c The “and” is read in some codices, with two early printed editions, Septuagint, Syriac, and Vulgate.
God. Hebrew. Elohim.
paths. Hebrew. orah Occurs in the “former” portion here, Isa 3:12, &c. and in the “latter” portion, Isa 40:14; Isa 41:3.
the law = law (no Art.) See note on Isa 1:10.
Fuente: Companion Bible Notes, Appendices and Graphics
Come ye: Jer 31:6, Jer 50:4, Jer 50:5, Zec 8:20-23
he will teach: Deu 6:1, Psa 25:8, Psa 25:9, Mat 7:24, Luk 11:28, Joh 7:17, Act 10:33, Jam 1:25
for out: Isa 51:4, Isa 51:5, Psa 110:2, Luk 24:47, Act 1:8, Act 13:46-48, Rom 10:18
Reciprocal: Num 10:29 – come Deu 33:19 – call the people Psa 16:11 – path Psa 25:4 – General Psa 48:1 – mountain Psa 51:13 – ways Psa 55:14 – We took sweet counsel together Psa 68:15 – of God Psa 72:16 – upon Psa 87:1 – the holy Psa 94:10 – teacheth man Psa 102:16 – When Psa 115:14 – Lord Psa 119:35 – the path Psa 119:64 – teach Psa 121:1 – lift up Psa 122:1 – Let us go Psa 128:5 – bless thee Psa 132:7 – will go Pro 8:20 – lead Isa 2:5 – come ye Isa 25:6 – in this Isa 27:13 – and shall Isa 30:29 – the mountain Isa 32:17 – quietness Isa 48:17 – which teacheth Isa 49:12 – these shall Isa 49:22 – Behold Isa 54:13 – all Isa 56:7 – them will Isa 65:1 – I am sought Jer 16:19 – Gentiles Jer 17:3 – my Jer 26:18 – the mountain Jer 42:3 – General Eze 17:22 – upon Eze 20:40 – in mine Eze 40:2 – a very Eze 47:1 – from under the threshold Dan 2:35 – became Hos 6:1 – and let Mic 3:12 – the mountain Mic 4:2 – and say Zec 8:3 – the mountain Mat 8:11 – That Mar 4:31 – is less than Luk 2:44 – in Luk 13:19 – and it Joh 1:41 – first Joh 4:22 – for Joh 6:45 – And they Joh 8:32 – ye shall Act 10:24 – and had Act 15:17 – the residue 1Co 14:36 – came Gal 4:26 – Jerusalem Eph 2:10 – walk 1Th 1:8 – from Tit 2:11 – hath appeared Heb 8:11 – they shall Rev 7:9 – a great Rev 11:15 – The kingdoms Rev 22:17 – let him that heareth
Fuente: The Treasury of Scripture Knowledge
Isa 2:3. And many people shall go Shall not only have some weak desires of going, but shall take pains, and actually go; and say, Come, &c. Yea, such shall be their zeal, that they shall not only go themselves, but shall persuade and press others to go with them. And we will walk in his paths Thus they show the truth of their conversion, by their hearty desire to be instructed in the way of worshipping and serving God acceptably, and by their firm purpose of practising the instructions given. For out of Zion shall go forth the law The new law, the doctrine of the gospel, which is frequently called a law, because it hath the nature and power of a law, obliging us no less to the belief and practice of it than the old law did; and the word of the Lord For the accomplishment of this promise, see Luk 24:47; Act 1:8; Rom 10:18. This last clause shows the reason why the people should be so forward to go, and to invite others to go with them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:3 And many people shall go and say, Come ye, and let us go up to {d} the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the {e} law, and the word of the LORD from {f} Jerusalem.
(d) Alluding to mount Zion, where the visible Church then was.
(e) Meaning, the whole doctrine of salvation.
(f) This was accomplished when the gospel was first preached in Jerusalem, and from there went through all the world.